Published: May 9, 2024 | Speaker: Chuck Hartman | Series: Leviticus - The Parable of Leviticus 1 - Part 15 | Scripture: Leviticus 9:1-24
Transcript
View Full Transcript →
0:02
thank you for this evening and for this time that we have together to be in your word to be together and fellowship we pray that your spirit would be not only within us but Among Us and especially
0:14
that he would open the word to our understanding and our minds to his molding uh that we might hear the word and uh that it might be planted deep in
0:28
fertile soil in our hearts we ask your blessing on our time together for we ask in Jesus name amen so we are coming toward the end of the session we're going to finish up
0:40
with Leviticus chapter 10 Lord willing next week and then the following week we're going to be back in the book of Hebrews um kind of reviewing the idea of
0:51
Leviticus as Parable and trying to to use Hebrews to help us wrap up the the time we've spent in Leviticus so far um
1:02
because the writer of Hebrews is really focusing on the first seven chapters of Leviticus the
1:14
sacrificial uh rituals the Torah of the offerings as we move on uh we're going to get into clean and unclean we're going to get into other distinctions uh we're going
1:24
to get into the um the sacrificial ritual for uh a leper and then we get into the Holiness code toward the end of Leviticus the author of Hebrews doesn't
1:35
really touch on them as much as he does the first uh this first section that we're dealing with chapter nine is um is actually one of those chapter divisions
1:46
that's in a very good place it doesn't necessarily seem that way um because Moses continues with the enumeration of the
1:58
days but is chapter 9:1 now it came about on the eighth day that Moses called Aaron and his sons and the Elders of Israel now what this
2:09
means in the context of of chapter 8 is that the consecration period for the priests has ended there are seven days
2:21
in in the Tabernacle sacrificing every day um that period has come to a close now on the eighth day we are GNA uh pretty much inaugurate the temple and
2:34
this is something that um the documentary hypothesis just just feasts upon um this is of course a Priestly document that was written perhaps by
2:44
Ezra certainly at the time of the of the Exile no earlier than that um that's what the documentary hypothesis um puts out that's their buge
2:56
what is what is remarkable is remarkable is how lousy these redactors were so this is how it
3:07
works the events in Leviticus chapter 9 parallel exactly the events in Exodus 40 therefore we must have two different accounts AKA two different authors these
3:19
are from diff different periods periods either the uh the the elist or the yist uh or the priest H we're not even getting in the D omist or the
3:30
historicist but these are these two accounts that as we're going to see are they've got to be pretty much the same account or we end up with two shinas in
3:40
the Tabernacle so we're going to talk about that in a moment so what we do is we have different authors certainly couldn't have been Moses so we take these authors and we take this material
3:52
then we have a class of of people called redactors These are essentially Gru's minions who who take the all the different um
4:03
sections of of the different authors and they piece them back together into the pentat took that that we have so that they're they're so bad at this that
4:13
within the space of 10 pages we have the exact repetition of something that has already gone already gone before if you were editing something consciously editing something you
4:26
wouldn't do wouldn't do that okay I mean at least I wouldn't do that I I wouldn't I would somehow blend them together which of course is what other places say oh this is blending and
4:37
it has to be blending because the same passage uses the name of God Elohim as well as Yahweh and all the the name Elohim had to come from the elohist it
4:47
could never the Avis would have never used the name Elohim and vice versa but here we have a passage that says both and therefore we have blending by the redactors but you've edited enough student papers to gred enough student
4:59
papers to recognize somebody who did it the night before it was due yeah yes and that's what these redactors did apparently it was due God said this is due tomorrow and and they you know they got to it um but it's just if you listen to them
5:12
talk you you wonder how they ever got the the denomination scholar because on the one hand they say you know this redactor is so seamlessly Blended this material and on the other hand you have
5:23
two passages that are that are clearly the same event and you'll find that that's kind of a liberal marker if you have the same event then you have
5:34
different authors because the same guy couldn't write about the same event from two different perspectives that that's not because all of the ancient authors were made of cardboard you know they did
5:45
not have any Dimension whatsoever and so we're going to talk about in in this um this section there are some uh there are some aspects of chapter nine that feed
5:56
into the liberal Grist Mill and you know prove that Moses couldn't have written this that um obviously this is this is done by later editors but frankly it's
6:09
it's it's definitely uh fits with Leviticus chapter 8 because we're now inaugurating the temple and there's a
6:20
significant shift in the dynamic of the people's relationship to relationship to Yahweh and that is that Moses is no longer the point man it's Aaron okay and
6:34
so this um this
6:51
idea we are finally getting to the time in history in that that month between Exodus 40 and Numbers Chapter 1 that the the Tabernacle Ministry is
7:04
starting up and you would have thought it is started up a long time ago because we've been reading about the sacrifices and then the Torah of the offerings and you've been reading about them in Exodus
7:15
but in fact that's part of the way ancient history is presented it's rarely presented in a strictly
7:25
chronological it is much more often presented in in a series of historical parallels so and this is actually true of of many of the books of the Bible
7:37
you'll have you'll have one treatment we might say it like this Exodus 40 and exodus 40 well takes us from Exodus 40 well from 28 to 40 gets into
7:50
the how everything's being made and and the the garments of the priest and and how with the sacrifices so it is quite elaborate so we can say it goes like this all
8:01
this all right and then Scholars struggle with 1-9 because it seems to rehash much of the material in
8:15
Exodus and we wonder well why why why do we have to go over this all again well what this is
8:31
is it's a historical parallel that is very very common uh the most the classic example is the Book of Revelation where the the seals and the bowls and the trumpets are actually parallel they're not end on end very few
8:45
um ancient historical books go like we do it end on end in fact not even many uh modern historical readers don't do it that way literature literature is that
8:57
way you go back over it but you go over from a different
9:09
reils something else right come back to it again why they having such a hard time I don't I don't get why do difficulty why why the difficulty um I don't think there is any difficulty I I think that that is something that is
9:20
endemic to Academia and that is the um the publish or Parish Paradigm and also the search for some saying something new we got to say something new I don't know
9:32
that they actually believe this because they they the some of these enlightened people were also um themselves playwrights and authors and their
9:44
stories recapitulated um because that's necessary that repetition is the essence of learning and so that that repetition is is vital to our really getting a a
9:55
multi-dimensional picture of what's happening because it goes over it from a different perspective a different Focus that focus in in Exodus is really the
10:07
manufacture of the Tabernacle whereas Leviticus 1-9 is the the human aspect of it it's the people bringing their sacrifices and
10:19
then the ironic priesthood as the ones who will intermediate mediate between God and the people and vice versa so it's it's yeah it's the the same um it's
10:34
same content viewed from a different perspective and that like you're saying literature does that uh we should not be bothered by that in fact we should be concerned by people who insist on
10:46
putting things end to end that's that's not if you read a history that everything is end to end that's just like looking at a timeline it is it is not engaging and it really
10:59
does doesn't help much because it never goes back and show the cause and effect and we we know that events don't just happen in a vacuum and that there are
11:11
there are other events that combined and con Confluence to bring about this particular event well the good his historical writer will take us down
11:22
those various paths to that same event but by doing so we'll make it again multi-dimensional rather than unidimensional and that's that's what
11:33
Moses is doing here and it's it's done um wonderfully and and as I said the chapter division here between eight and nine is is is one of the few that is quite appropriate um because we do have
11:46
a a major transition here uh between 8 and nine between Moses and Aaron and that's kind of the focus of all of this the inaugurating of the
12:12
is the culmination of what we started talking about last week where the the duties of standing between the Israelites and Israelites and Yahweh is now transitioning away from
12:25
Moses to Aaron but as I mentioned last week this is only the religious aspect of it the Civil aspect of it will transition
12:35
to Joshua but that's not a matter for for this book okay that's that's a matter for um numbers and then beyond into the into the early histories um but
12:47
the matter of this book is the Tabernacle itself and one of the benefits of reading Leviticus the last 12 chapters of exodus yes but the last
12:59
12 chapters of Exodus are kind of like reading the reading the blueprint the first nine chapters of Leviticus are watching the building be
13:09
built okay watching the tent actually constructed and then watching the the approbation of the Lord by his glory
13:20
appearing so it it's the it's it's the living history in time of what we've read about in Exodus
13:33
honestly if you know there a lot of people consider Leviticus to be very dry um I find that it's it's a lot less dry than those chapters in Exodus that
13:43
just simply tell us how things are made and and don't really deal with the um again the the life of the Tabernacle now
13:55
the the significance of the Tabernacle to a believer should be rather obvious the the the very very popular first chapter of the Gospel of
14:05
Gospel of John where we read that that the word became flesh and and and you know countless preachers have have gone you know waxed eloquent over the fact that
14:16
John uses the word tented Among Us okay same word of course is Tabernacle we call it a tabernacle but the Hebrew word is just a a tent okay um and as I've
14:28
told everybody I I will never forget that Hebrew word because of my love of camping which doesn't exist the Hebrew word for tent is oh hell okay so I'm
14:39
never going to forget that one I've forgotten all the rest but I know that one um that's how I always felt you're going to be in a tent tonight Chuck but I didn't know I was speaking
14:49
Hebrew at the time um didn't learn that till Seminary so um we we don't really spend much time thinking about what why did John do that
15:01
why didn't he say I mean most of our English Bibles do say dwelt but there's a perfectly good Greek word actually several for to dwell or to
15:11
live among okay he he actually coined a word there came up with a word that no one else had used to describe the
15:22
Incarnation hint okay you need to know something about the Tabernacle because that is Jesus Jesus he is the Tabernacle of the Living God dwelling in the midst
15:35
of his people so when we go back to Leviticus I think hopefully uh this study sheds light on that that reality that Jesus uh that the Son of God became
15:46
flesh and flesh and tabernacled Among Us so this concludes then the direct Ministry
16:10
illustrate that um and in a sense now I you know you get you get kind of um character sketches as you read the Bible and even though Aaron was Moses's older
16:23
brother he does seem rather intimidated by Moses at least that's how I read read it I don't know maybe you don't read it that way but you know he does seem a bit in well I think he seems a bit
16:34
intimidated by life frankly um you know we threw the golden and a cow came out like really it just came out that way come on brother you can't come up with a
16:45
better one than that um and he does he does just seem to be a little bit Namby pambi you know compared to Moses but that that may just be my take on it um but in Leviticus chapter 10 toward the
16:56
end of the chapter he he will stand up to his brother and his brother will back down which is kind of the ultimate transition basically what he told Moses
17:08
and we'll get to that Lord willing next week but what he tells Moses in uh chapter 10 is this is my game now there's the door he didn't say it
17:20
that way but you know reading between the lines um Moses accepted and backed off because this is Aaron's not a game
17:31
obviously but this is Aaron's responsibility now it's not Moses's Moses had a I think Moses had a little bit of trouble letting
17:52
go office as a ofice being placed his connection of his son's death I think implicitly with his own failings prior to his
18:02
to his office they seem obvious to offed strange of yeh not all
18:14
that offering in front of a c that they called yes yeah there there's uh and there's some irony in that the first offering that they do bring as priests is the calf of a of a bull a male calf
18:28
so almost like God saying here Aaron offer up a calf to me now it's not made out of gold but you know yeah
18:46
yes right and and I think you're right Aaron does rise to the office we don't read much about Aaron here on out uh we'll read more of his sons and his grandson you know we'll read more of
18:57
Eleazar and then Finas and we read more about them than we're going to read about Aaron but what we do read about Aaron I would agree it looks like he did rise to the challenge
19:07
of the office that was placed upon him and I think that that is Illustrated not only by what he says but by the fact that he he basically talks back to
19:19
Moses and that's that's significant he hadn't done that before um and that also you know kind of puts Moses in his place God has taken this part away from you
19:31
and he has put it on your brother as he said he would do and now he's done it okay and basically the the last thing that's going to be taken from Moses before his life is taken is his civil
19:43
Authority is going to be taken and put upon Joshua and then he will he will disappear because he is just a servant he's not the builder of the house okay
19:55
and God won't share his glory with another so um and so we're we're um concluding the direct Priestly Ministry we could say of Moses and the word
20:05
ministry the Liturgy um really that kind of um cannot be looked at as just as any civil Authority but Aaron is now in charged and and what's interesting is
20:16
that if we read through Leviticus 8 we read Moses commanded or as the Lord commanded Moses so Moses did or so Moses said Moses is in charge in chapter
20:29
8 but then in chapter 9 we get to verse 16 which is kind of a summary verse we read um verse 15 that
20:40
he presented the people's offering and he took the goat of the sin offering which was for the people and slaughtered it verse 16 he also presented the burnt offering and offered it according to the
20:51
ordinance so the transition isn't in in kind just as it won't be in terms of Moses to
21:02
Joshua Joshua will not be another Moses and Aaron is not another Moses so Moses receives his instruction directly from Yahweh he speaks to Yahweh face to face
21:16
now Aaron is in charge but he has to do it by the book okay he he has to do it according to all that Yahweh had instructed Moses
21:27
so that's kind of the lasting influence of Moses is that he's the one who receives the direct instructions from Yahweh but then everyone else is to
21:38
follow Moses and that becomes the Jewish tradition all the way to to Malachi I mean it's it it you don't go making your own rules uh one author says there's
21:49
there's no room for freelancing in the Tabernacle okay God has explicitly instructed through Moses what is to be done and we also we're presented with
22:02
incidents that um we don't really know where the instructions were given but we know that they must have been given because everything else was
22:12
given and we'll get to that next week because that's been a conundrum for over 2,000 years and that is what exactly did naab and ABI who do wrong okay and there
22:25
are so many different views in fact they go so far there there's one school of thought that says naab and ab who didn't do anything wrong that God was actually releasing their souls from their body
22:36
and and accepting them by burning them up um all right we'll we'll we'll get into that a little bit next week because it just shows it it shows it illustrates
22:47
how far wrong you can go when you try to force meaning where none is given okay when you try to figure out something
22:57
that is not not presented to us in the scripture you can go very very far astray and we'll talk about that next week so um so we see in um
23:19
Leviticus according to the regulations according to the to the ordinance uh according to what God has said through Moses is to be done that is what Aon now
23:29
has to do so what Aaron is now in a position of authoritative interpretation and we're going to see that toward the end of Leviticus 10
23:41
because that's F fundamentally what he's doing um he has to interpret now the law and if he has in his hands which I
23:51
assume he did the same written material that we now have I think we can understand that some of it had to be interpreted it's not really explicit
24:02
enough to tell the priest what exactly to do at every minute of the day and I think that that Aaron's response to Moses would Yahweh have been
24:14
pleased is the governing Paradigm for the priesthood is would Yahweh have been pleased because if Yahweh would not have been pleased how could we do such a
24:26
thing but now the one in again this goes to Leviticus 10 a little ahead of time but this is this is what kind of is the uh the exclamation point behind the
24:37
transition from Moses to Aaron because when Aaron says that Moses backs off he doesn't argue he doesn't pout he just he he
24:49
heard his brother and agreed with what he said and we go on with life in the the Tabernacle so that's the transition but but that is um one of the reasons
25:02
why Leviticus 1-9 is in our Bibles is because that is the emphasis here is the actual functioning inauguration of the
25:13
Tabernacle which is essentially and this this is where we're going to be heading a little bit this evening um one author calls the Tabernacle
25:39
SI and so what is so significant about this and we'll get into the details of that that this is what's happening here in Leviticus in Leviticus 9 is essentially a
25:52
uh Recreation of Recreation of Si but Sinai is all Moses right he is the one who goes up but the same thing is going to be
26:02
said of the Tabernacle as was said of Si do not let anyone touch the mountain lest they die well that becomes the rule
26:13
for all the non arones and then except when they were moving also the the non levite the Levites the other families
26:24
they were not to enter the Tabernacle on pain of death so the events of Leviticus 9 are really
26:35
a recapitulation of Israel coming to SI now in si Moses comes down with the law but at the Tabernacle God himself
26:48
comes down to dwell with the people but in and through the Tabernacle so this kind of highlights the the uh um magnitude of the
27:00
transition because now the one who enters in is not Moses it's Moses it's Aron okay so we're we're going to be looking at that in a few
27:10
moments but this where I'm trying to get at is when we we're going to now look at at at Exodus 40 and exodus 40 we read at
27:20
the end of of um
27:32
verse 34 okay up to verse 33 we have a recounting of of everything that was done incl a setting up the Tabernacle
27:43
now this setting up of the Tabernacle is not mentioned in Leviticus in Leviticus it's already set up the washing and the clothing of the priests and the sanctifying and the consecrating of the
27:54
priest is also rehearsed in Exodus and then again in Leviticus but then we get to verse 34 of Exodus 40 then the cloud
28:04
covered the tent of meeting and the glory of the Lord filled the Tabernacle and Moses was not able to enter the tent of meeting because the cloud had settled on it and the glory of the Lord filled
28:16
the Tabernacle now go back to Leviticus 9 Moses is still speaking and he's telling Aaron what he has to do so we're
28:28
still in that period of transition as we get down in verse 8 that's where the transition is happening but up in verse four he's telling him what they that the
28:41
sons of Israel are supposed to bring verse two he tells Aaron what he is supposed to bring for both for for himself and it turns out also for Israel and then verse three and a four what the
28:54
Israelites are to bring and an ox and a RAM for a peace offer offerings to sacrifice before the Lord and a grain offering mixed with oil for today the
29:04
Lord shall appear to you so they took what Moses had commanded to the front of the tent of meeting and the whole congregation came near and stood before the Lord and Moses
29:15
said this is the thing which the Lord has commanded you to do that the glory of the Lord may appear to you and then finally in verse 23 Moses
29:26
and Aaron went into the tenant meeting we'll talk about that a little bit later when they came out and blessed the people the glory of the Lord appeared to all the all the people so this presents the
29:39
exoit with a challenge if we look at this strictly chronologically and Leviticus comes after Exodus which in fact chronologically it does at least it
29:52
comes after Exodus 14:17 that's the date given and it comes before numbers 1 verse one which is the date of the next month so there is some
30:03
chronology here but if you take Exodus 40 as one event and Leviticus 9 is another then you have the glory of the Lord coming upon the Tabernacle
30:23
right that's where did he go in the in between okay he didn't go back so um but but that's what um again liberal scholarship looks at that and says well
30:34
you know this is contradictory there was only one um Descent of the shikina so and all of Jewish tradition
30:44
just one um but this is where the literary pattern of parallelism comes in and says don't be stupid it's the same event but it's looked about in a in two
30:55
different ways in fact what we're seeing here in Leviticus 9 is the intimate details of the actions of Moses and Aaron that we can say humanly
31:09
speaking resulted in the glory of the Lord appearing okay and I say humanly speaking because the glory of the Lord is not manipulated by any man I don't want to give that impression and we're
31:21
going to see that in Leviticus 10 what does that does that mean what does that mean the glory of the Lord the Lord well I think we do now oppos to came out
31:32
well it's the same thing so yeah I think we do pardon
31:44
me right but that didn't come out that didn't happen every day in fact it only happened once in the Tabernacle it did happen uh on Mount Carmel right um and it uh in a manner of
31:58
speaking it happened in Solomon's Temple but we don't have any I don't think we have any indication that the sacrifice on the altar was consumed but I would say in our in in this in in this
32:09
Paradigm in this narrative here it does actually happen actually happen twice and we'll get into this this this I think this is very important for our
32:19
understanding of the divine nature it didn't happen twice in in in Exodus 40 and Leviticus 9 that's the same event but it happened twice in Leviticus
32:30
9 and Leviticus 10 and and actually the way it's worded I don't think leaves any Shadow of Doubt that the fire the glory of the Lord which is manifested in
32:44
fire came out from before the Lord and consumed the sacrifice that was on the altar a few verses later the same fire comes out from the presence of the Lord
32:55
and consumes naab and Abby corre the corre the temple Chron when he pray came from and
33:07
cons thank you okay I'm glad to hear that I um didn't look that up to refer it I know that the priests were not able to enter um but that's good okay so the
33:17
manifestation of the glory of the Lord this is why I agree with the statement that this is a mobile SI what was the manifestation of the Lord's descend upon
33:28
SI well it was fire and smoke right and dark Gloom but the fire was a was is a central element of the glory of the Lord which shouldn't surprise us the writer
33:39
of Hebrews tells us that our God is a consuming fire the element of fire then is is almost synonymous with the glory of the Lord guess I guess I have mising
33:51
when they would saf animals and they burn sweet of the Lord this was just a wood fire that was just fire only
34:05
time I I there's no evidence that the that that fire came out from the presence of the Lord now the presence of the Lord to me would indicate the holy of holies okay that that innermost
34:15
tent um which I mean we can Envision it I don't know if we're correct but we can Envision the cloud the pillar as coming out of that part of the Tabernacle
34:28
okay he didn't dwell in the whole Tabernacle and and his dwelling where the priest could only enter once a year was the innermost tent so when it says
34:39
the presence it's it's before the face of Pan um it it's before the face of Yahweh and I it seems to me that if we were to say
34:50
geographically that fire would be coming out if you kind of picture the Tabernacle uh as we understand it you had the the outer uh boundary and then
35:01
you had the inner tents okay and here's the altar so I I think what we're dealing with in both Leviticus 9 and Leviticus 10 is
35:16
this okay now there are two veils there which I'm sure the Lord moved out of the way so as not to singe them but the the fire from the presence of the
35:28
Lord this is the presence of the Lord I also think and again this this I I there's no place that I can find where the phrase
35:41
tent of tent of meeting is meeting is detailed and it is often taken to be this I don't think so I think it's this
35:52
at most and possibly just that so when Moses went into the
36:03
tent of meeting he didn't just go into the precincts of the Tabernacle he went in to the tent and and this is what the Jews have always referred to as the
36:13
outer and the inner tents okay so the presence of Yahweh is right here where the Ark of the Covenant was kept so when
36:24
we read that the fire came out from the presence that would be the logical but no it didn't happen but but that one time but as I said it did happen twice on that occasion did you
36:36
sayap um no oh no yam kapor is when the priest is allowed to go in but there's no evidence of of fire manifestation from the holy of holies during yam kapor
36:48
is there actually very few times where yeah yep and then uh mount carel um and then you know and and he did it
37:00
other times I think um he did it when Samson's parents offered up a sacrifice and the fire came down and consumed it so I mean as I said before that was
37:10
symbolic of of God consuming eating the sacrifice that was offered up to him and that's that was his approbation of that sacrifice I
37:22
I think that's probably what happened to Abel's as I mean how we're not told how the approbation of God was was uh manifest uh to Abel and not to Cain
37:34
we're not told why you know how did you know that he liked mine he didn't like yours well I think probably because fire came down and consumed Ables and left canes alone you you brought out in your your
37:45
study on the ashes that the fire was continu so the fire that came out from the Pres of Yahweh on the new altar was continuously burning throughout it
37:56
except yeah yes that that is also the Jewish tradition that it was and I do believe that it was not put out between I mean it wouldn't make any sense for God to say it shall not go out it is a
38:07
Perpetual fire until you move which is tomorrow so put it out and take it start another one I mean that that because they did they moved sometimes they stayed for years sometimes a couple days
38:20
um I think the fire was probably transported in fire pans from one location to the next wood yeah that's the Woodfire the original ignition of
38:31
but see that but it wasn't the original ignition that's the thing that's that's the struggle when we read the text we know that throughout the 7-Day consecration period the altar was on
38:44
fire because they were offering up bulls and goats every day of those seven days and they were arranging the meat on the Altar and it was going up as a sweet
38:55
saver unto Yahweh so they were this is transition between paganism and
39:07
Judaism all ancient religions burned their offerings okay that's just what we do somehow the residual knowledge of what pleased God in the garden was still with
39:21
us and Pagan religions universally burn their offerings and and Moses was burning offerings on the altar before
39:32
the fire came out from the presence of the Lord in fact he's already he's already done it here and he says offer these up and they're put on the Altar and they're
39:43
they're burning and and bringing up a sweet Savor to God and then the fire comes out so it's like okay who lit the
39:54
fire well Aaron lit the fire fire but that fire was nothing it was just another Pagan
40:06
Temple until the true fire came out so again we have more transition here this is where God owns the religion that he has
40:18
commanded Jenny
40:35
I would say that there's a qualitative difference um or maybe a quantitative difference the the quality is fire of course it's it's fire but certainly there was there was an unmistakable uh
40:47
unmistakable uh Power um to the fire that came forth because it manifested to the people that the glory of Yahweh was now present and that was the fire that was to be kept
40:58
perpetually lit so we can say in at one hand that the priests lit the original fire but I would say that that was not
41:10
that was a fire that was required of them in preparation obedience to obedience to uh I won't I don't want to say win the
41:20
favor but let's say to sustain the favor and grace of God who then manifest Ed that by really lighting the altar with
41:31
his own fire and then that fire from that point on is now the fire of the true altar of God as opposed to just another Pagan another Pagan fire another
41:50
questiones what does that mean uh well we're actually we're actually going to to get to that I um that's a very significant event um because we're told in that in that same passage that Moses
42:00
took Aaron into the tent of meeting in other words Moses and Aon who are out here okay go in here how far in they go we don't know what they did in there we
42:14
don't know but when they came out they blessed the people well Aaron had already blessed the people before they went into the tent so yeah that it it's not really
42:25
explained but we do have a parallel with the solomonic temple in Jerusalem which follows the same pattern and may indicate the the understanding that
42:37
Solomon had of what was done in the Tabernacle at its dedication so there are definite parallels between the temple and the Tabernacle um but the the blessing we
42:49
we'll talk about in just a moment I want to spend a little bit time now what what does all this mean well fundamentally what it what it means is that you know we've been
43:00
talking about this all the way through God is now dwelling with his people so that that that's really what makes all of this um
43:10
work that if God does not dwell with his people then all of this is a complete waste of time and as I just said it is
43:21
no different um than any other ancient Pagan religion one one author says all the ritual in the Old Testament would have been pointless if God had not dained to reveal himself to the
43:34
people and this is something that um the the priests of ancient paganism will claim to have seen the deity to speak
43:46
for the deity the Oracle of Deli will hear from the deity and then answer in some enigmatic way that can be interpreted however you want like a Chinese fortune cookie
43:57
but no religion actually saw the deity manifested okay and this is not something that happens often and that's where that's honestly that's where the
44:08
charismatics go wrong is that they seem to think that this is that this should be manifested all the time through Miracles and healings what no if you if you read you're you're reading over 1500
44:19
years of history of God's dealing with his people and and if you go back through Genesis you're reading 4,000 years of God dealing with humans and you could probably fit the
44:31
visible manifestation of God into one week of that 4,000 year period okay that's where the charismatics like you
44:41
you are making not just a mountain out of a mole hill you're making a whole planet and a whole galaxy out of a mole hill God just didn't do that because the just shall walk by faith okay our our
44:54
faith is never to be based on sight uh and what we're seeing God doing well now we we see what God's written and what God has done but the vast majority of
45:04
even God's people never saw God doing anything but if they had never seen God do anything then this would have been no more than just another Pagan religion
45:16
because it has all the form and again this is where the Liberals say oh obviously Moses took this from the Babylonian or the Egyptian ritual because we can read this and they did this yeah they all did the same thing
45:28
that that's what they did how much how many different ways can you cut up a bull you know I mean and they all burned them so yeah there's a commonality in the ancient world as to what they did
45:38
there was also a commonality on how they fought Wars does that mean one of them stole it from another I mean they're all humans they have a common Heritage and with this common Heritage they you know
45:49
they they made little changes here and little changes there but the essentials were always the same what makes Judaism to differ to differ the glory of the Lord that's what makes it different so
46:02
when we read John say that we beheld his glory as of the only begotten of the father that's what he's talking about he's already said
46:13
tabernacled so what he's saying is this day you shall see the glory of the Lord and that glory is Jesus okay but the connection there you really can't understand what the gospel writers are
46:24
talking about if you don't go back to the Tabernacle and the temple and see the fire of Yahweh descend to his people right Pentecost which what we we
46:38
read they they descended as if tongues of fire fire okay and a lighted upon each one so um the difference there is rather than being prevented from ministering they are empowered to
46:50
minister all right both of the times before they were they couldn't go in but here now they can go out so there's a big difference but again the meaning
47:00
it's not just the book of Hebrews that goes back and and and exposits the Old Testament every single book of the New Testament is seeped in the Old Testament
47:10
and I think much of Leviticus is reiterated and is behind the it's echoed all through the gospels um but the glory of the Lord then so that that is what um
47:22
we read concerning a a mobile sin burning with fire and smoke and again as I said before any who touch the mountain shall die well Numbers chapter
47:36
18 we 18 we read it's a long passage then the Lord said to Aaron you and your sons in your father's house with you shall bear the iniquity related to The Sanctuary now
47:50
that's important when Aaron put on that breastplate with the 12 gemstones and the names of of Israel's tribes written
48:04
them he was a really spiffed up dude he I mean he had he was gold and purple and multicolored and gemstones and the turban with a gold plate this is the high priest this is a nicer outfit than
48:16
anyone else in the nation is wearing okay and it signifies this man because the other priests were not decked out like him they were actually pretty plain
48:26
they had a a plain linen tunic and all they had different was the colorful sash but everything else it was erron and it was visibly
48:37
was visibly impressive so much so that it might go to his to his head what they was actually doing was he was bearing the iniquity of the
48:48
sanctuary the sanctuary is that's kind of a strange phrase because the sanctuary is where God dwells but the phrase means it's where God dwells with his people there's the
49:00
iniquity so there's the sanctuary and the iniquity we've talked about that before where you have intimacy and a coming together but you also have a arangement and a pushing apart you have
49:11
God's grace calling Israel to dwell and his graciously dwelling with them but then he says that your sin has made a separation between you and God and you
49:22
cannot get close you're closer than any other Nation on the planet but you're still at a distance so there's the iniquity of the
49:33
sanctuary Aaron now the high priest now has that entire weight upon his shoulders now who does that sound like yeah preschool Sunday school answer
49:45
Jesus all right I mean who is the great high priest the one who bore our iniquities is the Messiah is there relation between
50:07
and I don't know I I would say not um I would say that that is is merely evidence of uh Jacob's unwise favoritism that that was fairly um a
50:18
multicolored tunic was very very expensive and so for Jacob to give that to Joseph it's it's we're we're told
50:28
that that narrative in the in the pericope of the bitterness of J Joseph's brothers and so I would say no it's it's probably not analogous or foreshadowing
50:40
it has more to do with the dynamic of that family that would lead to the brothers selling Jo so it's kind of backstory leading to the brother selling Joseph into
50:51
Joseph into slavery um because he was the favorite of their father and he was also a kind of a pain in the butt um at least at least then so um we we have in in numbers I just you know
51:03
finish this out and I'm going to read just part of it the whole text is in is in here they shall attend this is the Levites they shall attend to your needs and all the needs of the Tabernacle but
51:15
they shall not come near the articles of the sanctuary and the altar lest they die they and you too
51:27
and we read back in Le Leviticus 9 that when Aaron offered up the burnt offering for himself it says and for the people
51:38
everything Aaron everything Aaron did was for the nation because he was now the representative of the nation
51:48
before Yahweh he bore their iniquities that's a heavy load that is a really really heavy load and I think what the writer of Hebrews is getting at in a
51:59
very positive way is that's a load no man could bear because he had to lay it down at death anyhow but he also had to offer up offerings and sacrifices for
52:11
his own sins but this was not although it became this obviously through corruption this was not a Kush job okay we we often say and the Jews
52:25
said this that it's such a uh a Marvel of God's of God's grace that the man who led in Israel into idolatry should become elevated to
52:35
the high elevated maybe this was God's punishment he said okay I'm going to get you you wanted to Bear Israel when Moses
52:46
was up with me on the mount I'm going to let you bear Israel you're going to carry him before me all the days of your life in fact it's not going to end there
52:57
because then your son's going to carry their iniquities and then your grandson and every single son of this family I think there is a direct connection between that sin of the
53:08
golden calf and what Moses or what Aaron now is yeah it's like an opposite you know he's leading Israel astray now he's bearing Israel into the
53:21
presence okay and we're going to see in Leviticus 10 that to a approach God is an incredibly dangerous
53:31
Venture so uh it's it to me the the narrative is is very uh especially nine and 10 it's it's very um
53:42
tense uh even later on in chapter 10 when he does kind of talk back to Moses I don't know I can sense in Aaron's
53:54
voice struggle a desire now to please Yahweh and not to misstep and yet he knows now that he
54:04
Bears the responsibility of interpreting the ordinances in a manner that will please Yahweh and that there is some it seems flexibility as to how things are
54:16
to be done okay and we you know we can get into that but that that gets us into um really other books of the Bible all right so uh this is you know so what he's embarking
54:27
he's embarking on what what did they say about Moses when he carried on Mount Si he's Si he's dead you know let's let's let's do our
54:39
own thing let's let's you know he let's have a God to lead us on our Journeys because going up into that mountain you can imagine um the people
54:50
watching Moses go up into this flaming mountain and and then as far as they're concerned not come back what would you
55:01
conclude he's conclude he's dead well once a year the high priest went into the presence of Yahweh and the legend of
55:12
course is that they would tie a rope around his waist he had the Bells on his tunic of course and so long as he was moving he was jingling and the theory was if he stop
55:23
jingling you start pulling see it's a dangerous Journey that he is embarking on and and I think that's something um very very significant to
55:36
consider that um you know we we just we've lost the sense of the Holiness of God because we've lost the teaching of
55:48
the Old Testament somehow we we've been we've been um seduced by this and we we would say it this is false that the god of the Old
55:58
Testament is Harsh and retributive but now Jesus stands in the way and he says calm down dad you know I I shed my blood for these people so be nice you know
56:10
that's heresy of course but we do kind of think that we don't really think that we are approaching even though we're told come
56:21
boldly before the throne of grace we're also told by the same writers that our God is a consuming fire somehow we've focused on the first one and I've mentioned this before the
56:34
idea that ABA means daddy you know and and I I don't know who it was some some
56:45
um uh mega church pastor but talking about sitting on his Daddy's lap just the the degree of intimacy that I I think would make any Orthodox Jew today cringe but why have we lost this idea of
56:57
Holiness it's because we've lost the teaching of the Old Testament we've lost we've lost the self-revelation of God we've replaced it with the revelation of Jesus and of the Holy Spirit they seem
57:08
like really nice deities don't they they're there to help come alongside you know teach lead us into truth Comfort us all of those things we still have this idea that that the father is is just
57:21
rather a hard case that been around for a long time yes it yes it has cath
57:33
Church us but even then it's not because Jesus is Holy it's because he's busy you know he's busy sustaining the whole universe so but also you know the
57:46
and I've said this before that this was said by somebody I don't know that the quickest way to a man's heart is through his mother you know that's so ridiculous first of all um that but that's the idea
57:58
behind mariolatry but you're right the the idea that we need to have a path to get there but that's again it's not because we have a concept of Holiness a
58:08
concept of God dwelling in unapproachable light but when we when we immerse ourselves in the Old Testament not to the detriment of the new but we realize that this is the same
58:19
God and that our ability now in through Christ and by the Holy Spirit to approach this God is still a dangerous Journey look at
58:29
ananas and ananas and saf the inauguration of the true Tabernacle begins with the same type of event that the first Tabernacle
58:40
did and that was the death of two people because they did not as they did not approach God as holy at least we can infer that we know that ananas lied to
58:53
the Holy Spirit and we can infer from what Moses says that God has said by those who come before me I will be holy that was in the incident in chapter 10
59:04
so the whole idea of Holiness then becomes a a major theme in all of this and so the ironic priesthood again we we
59:14
we don't we don't really if we understand Jesus as the Fulfillment of the ironic priesthood do we understand the journey that he not
59:26
only undertook but completed that ended with him crying out my God why have you forsaken me you know
59:37
ended up with him estranged from his eternal father that that is an and and it pleased the Lord to crush
59:47
to crush him okay so that makes again you say Okay God is that harsh retributive god well it pleased him to crush him in order that through that crushing there
59:58
might be new life New Hope okay so we'll